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A rational model for the via negativa

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Footnote

  1. C. E. Rolt, ed. and trans.,Dionysius the Areopagite on the Divine Names and the Mystical Theology (New York and London: Macmillan Co., 1920), pp. 200–201.

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  2. Notice, for example, Rudolph Otto inThe Idea of the Holy, tr. by John W. Harvey (London: Oxford University Press, 1928),passim.

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  3. As an example of someone who apparently wants to make ineffability into a property, see William P. Alston, “Ineffability”,Philosophical Review, Vol. 65 (1956), pp. 506–522.

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  4. Here I attempt to follow the distinctions made in Gottlob Frege’s “On Sense and Reference” in Peter Geach and Max Black, eds.,Translations from the Philosophical Writings of Gottlob Frege (Oxford: Basil Blackwell, 1960), pp. 56–78.

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  5. See hisFormal Logic: or, the Calculus of Inference, Necessary and Probable (London: Taylor and Walton, 1847), p. 55.

  6. The Thirteen Principal Upanishads, tr. and intro. by R. E. Hume, second revised edition (London: Oxford University Press, 1934), p. 363.

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  7. For a discussion of such arguments see, for example, W. T. Stace,Mysticism and Philosophy (Philadelphia and New York: J. B. Lippincott Co., 1960), Ch. 2.

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  8. For discussions of this question see Fred Sommers, “Why Is There Something and Not Nothing?”Analysis, Vol. 26 (1966), pp. 177–181, and my “Sommer’s Ontological Proof,”Analysis, Vol. 28 (1967), pp. 60–61.

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  9. The Idea of the Holy, Ch. 5.

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  1. Pembroke State University, U.S.A.

    Herbert Guerry

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  1. Herbert Guerry
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Guerry, H. A rational model for the via negativa. SOPH 17, 1–14 (1978). https://doi.org/10.1007/BF02783590

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